The Leopard, published posthumously in 1958, was one of the most important works of fiction to appear in the Italian language in the twentieth century. Between 1925 and 1930, its author, Giuseppe Tomasi di Lampedusa, wrote a number of letters to his cousins Casimiro and Lucio Piccolo in which he describes his travels around Europe (London, Paris, Zurich, Berlin). The letters, here published in English for the first time, display much of Lampedusa's distinctive style present in his later work: not only the razor-sharp introspection, but also a wicked sense of humour, playful in its description of the comédie humaine.
A Trinidadian-American writer and activist explores motherhood, migration, and identity—and how it relates to land, imprisonment, and genocide for Black and Indigenous peoples. Having moved to Copenhagen, Denmark from Brooklyn over 18 years ago, Brown attempts to contextualize her and her son’s existence in a post-colonial and supposedly post-racial world, where the very machine of so-called progress has been premised upon the demise of her lineage. Through letters to her son, Brown writes the past into the present—penned from the country that has been declared “The Happiest Place in the World”—creating a vision that is a necessary alternative to the dystopian one currently being bought and sold.
This book is a collection of letters from a religious Jew in Israel to a Christian friend in Barcelona on life as an Orthodox Jew. Equal parts lighthearted and insightful, it's a thorough and entertaining introduction to the basic concepts of Judaism.
In 1870, Louisa May Alcott and her younger sister Abby May Alcott began a fourteen-month tour of Europe. Louisa had already made her mark as a writer; May was on the verge of a respected art career. Little Women Abroad gathers a generous selection of May’s drawings along with all of the known letters written by the two Alcott sisters during their trip. More than thirty drawings are included, nearly all of them previously unpublished. Of the seventy-one letters collected here, more than three-quarters appear in their entirety for the first time. Daniel Shealy’s supporting materials add detail and context to the people, places, and events referenced in the letters and illustrations. By the time of the Alcott sisters’ sojourn, Louisa’s Little Women was already an international success, and her most recent work, An Old-Fashioned Girl, was selling briskly. Louisa was now a grand literary lioness on tour. She would compose Little Men while in Europe, and her European letters would form the basis of her travel book Shawl Straps. If Louisa’s letters reveal a writer’s eye, then May’s demonstrate an eye for color, detail, and composition. Although May had prior art training in Boston, she came into her own only during her studies with European masters. When at a loss for words, she took her drawing pen in hand. These letters of two important American artists, one literary, the other visual, tell a vibrant story at the crossroads of European and American history and culture.
George Herbert (1593-1633), the celebrated devotional poet, and his brother Lord Herbert of Cherbury (1583-1648), often described as the father of English deism, are rarely considered together. This collection explores connections between the full range of the brothers’ writings and activities, despite the apparent differences both in what they wrote and in how they lived their lives. More specifically, the volume demonstrates that despite these differences, each conceived of their extended republic of letters as militating against a violent and exclusive catholicity; theirs was a communion in which contention (or disputation) served to develop more dynamic forms of comprehensiveness. The literary, philosophical and musical production of the Herbert brothers appears here in its full European context, connected as they were with the Sidney clan and its investment in international Protestantism. The disciplinary boundaries between poetry, philosophy, politics and theology in modern universities are a stark contrast to the deep interconnectedness of these pursuits in the seventeenth century. Crossing disciplinary and territorial borders, contributors discuss a variety of texts and media, including poetry, musical practices, autobiography, letters, council literature, orations, philosophy, history and nascent religious anthropology, all serving as agents of the circulation and construction of transregionally inspired and collective responses to human conflict and violence. We see as never before the profound connections, face-to-face as well as textual, linking early modern British literary culture with the continent.
The Character of Seventeenth-Century French Protestantism and the Place of the Huguenot Refuge following the Revocation of the Edict of Nantes Thirty-seven years ago the late Emile-G. Leonard regretted that there were so few historical studies of seventeenth-century French Protestantism and no general 1 historical synthesis for the period as a whole. At the time Leonard's observation was accurate. Seventeenth-century French Protestantism traditionally remained a questionable and problematical subject for historians. All too frequently historians neglected it in favor of emphasizing its origins in the second-half of the sixteenth century and its renascence since the French Revolution. When the rare historian broke his silence and considered French Protestantism in the seventeenth-century, was meager and generally ambivalent or negative. The historiographer his treatment of seventeenth-century French Protestantism could only cite the outstanding works of Jean Pannier and Orentin Douen, which taken together emphasized the new pre eminence of Parisian Protestantism in the seventeenth century, and the genuine works of synthesis by John Vienot and Matthieu Lelievre, which again had to be placed side by side in order to complete coverage of the whole of the seventeenth 2 century. The only true intellectual history of seventeenth-century French Protestantism was the study by Albert Monod, which, however, dealt with the second-half of the century and, then, only in the broad context of both Protestant 3 and Catholic thought responding to the challenge of modern rationalism.
